In the same way as the other planetary chariots, the chariot of Ketu is drawn by eight horses. These steeds are swift as the wind itself, their color like the smoky hue of chaff, tinged with the deep red of lac-dye. Thus, O blessed Maitreya, I have described to you the nine chariots of the planets, each bound by reins of wind to the steadfast Pole Star. All the abodes of the planets, stars, and constellations are fastened to the Pole Star, and they move in their ordained paths, drawn by the rays of the wind. Indeed, as many as there are stars, so many are the rays of wind, all tethered to the Pole Star; as they revolve, they cause the Pole Star itself to revolve. Just as drops of oil, when spun upon a wheel, set it in motion, so too do all the luminaries, driven by the wind, complete their revolutions. The movement of these celestial bodies is like the spinning of a fiery wheel, set in motion by the wind’s wheel; and because the wind carries the luminaries, it is called Pravaha. That place where the Pole Star stands is known as Śiśumāra. Now, O best of sages, listen as I describe its arrangement. Whatever sins one commits by day are released upon beholding the Śiśumāra at night. And as many stars as are situated in the Śiśumāra in the heavens, for that many years, and even more, does one live. Below it is Uttānapāda, known as the lower jaw; Yajña is the lower part, and Dharma is established at the head. Nārāyaṇa dwells in the heart; the Aśvins are at the forefeet; Varuṇa and Aryaman are at the hind thighs. The year itself is its phallus, and Mitra is established at the anus. At the tail are Agni and Mahendra, then Kaśyapa, and then Dhruva. The four stars of the Śiśumāra never set. Thus, I have described the arrangement of the earth, the luminaries, the continents, the oceans, and the mountains. I have also declared the forms of the regions, the rivers, and those who dwell therein. Now listen once more to a summary. From the cosmic form of Viṣṇu arose the earth, lotus-shaped, together with its mountains, oceans, and all else. The luminaries are Viṣṇu, the worlds are Viṣṇu, the forests, mountains, directions, rivers, and oceans are all Viṣṇu—whatever exists or does not exist, O best of Brahmins. The Blessed Lord is of the nature of knowledge; He is not of material form, nor is He a substance in the ordinary sense. All distinctions such as mountains and oceans are but manifestations of knowledge. But when, at the exhaustion of actions, knowledge becomes pure, free from all defects, and abides in its own nature, then, like the fruits of a wish-fulfilling tree, distinctions among objects do not arise. Is there any substance anywhere that is without beginning, middle, or end, that remains always unchanged? And, O twice-born, if something changes into something else and does not remain as it was, how can its true nature be established? Earth becomes a pot, the pot becomes shards, the shards become dust, and from dust, atoms arise. People, limited by their own understanding shaped by their actions, perceive these distinctions—tell me, what is the true substance here? Therefore, O twice-born, there is never, anywhere, at any time, any real substance apart from consciousness. Consciousness alone, appearing manifold due to the diversity of actions and thoughts, is accepted as many. Knowledge that is pure, spotless, free from desire, anger, greed, and all other attachments—this alone is eternal, one, and supreme; that is Vāsudeva, the highest Lord, and there is nothing else apart from Him. Thus I have explained to you the true nature of existence, and how knowledge is real while all else is unreal. I have also described to you the basis of worldly dealings, and how all is supported by the world. Sacrifice, the sacrificial animal, fire, the oblation, the officiating priests, soma, the gods, heaven, and desire—these and other results seen on the path of ritual action, and the enjoyments of earth and so forth, are their fruits. Whatever in this world I have told you about, all of it proceeds everywhere under the power of action. Knowing this, one should perform that steadfast, unchanging, ever-same act by which one attains Vāsudeva. Hearing this, Śrī Maitreya spoke: "O Lord, you have properly explained, as I asked, the arrangement of the earth, oceans, rivers, and the positions of the planets. You have also described how this threefold world is established upon Viṣṇu as its foundation, and you have explained the ultimate truth according to knowledge, especially regarding the primary principle. Now, whatever the Blessed Lord spoke about King Bharata, I wish to hear his story; please recount it to me. "That King Bharata once dwelled at Śālagrāma, always absorbed in yoga, with his mind constantly fixed on Vāsudeva. By the power of that holy place, he always meditated on Hari. Yet, O twice-born, tell me how it happened that he did not attain liberation and was born again. And what did he do in his next birth as a brāhmaṇa, that great soul Bharata? O best of sages, please tell me all of this." Paraśara replied: In Śālagrāma, that blessed king, whose mind was devoted to the Lord, dwelled for a long time, O Maitreya. Excelling in virtues like nonviolence and others, he attained the highest state of self-control over his mind. He would utter only the names Yajñeśa, Acyuta, Govinda, Mādhava, Ananta, Keśava, Kṛṣṇa, Viṣṇu, and Hṛṣīkeśa—nothing else did the king say. He spoke nothing else, O Maitreya, not even in dreams; apart from this, he thought of nothing else. He performed the offering of fuel, flowers, and sacred grass for divine rites; but, detached and absorbed in yoga, he did no other actions. Once, for the purpose of consecration, he went to a great river; there he bathed, and then performed the rituals that follow bathing. Then, O Brahman, a thirsty pregnant doe came alone from the forest to that holy riverbank to drink water. As she was about to drink, a mighty roar of a lion arose, terrifying all living creatures. Frightened, she suddenly leapt toward the riverbank; but due to her excessive jump, her unborn young fell into the river.